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CONVERSION OF THE JEWS AND GENTILES
PROPHECIES are of necessity involved in some measure of obscurity; so that the full extent of their meaning cannot be seen at first, nor the precise period for their accomplishment ascertained. To many of them is affixed an apparently determinate, but really indeterminate, date; “In that day.” The expression, “In that day,” always refers to some signally important time, but not always to the same time: it sometimes refers to one advent of our Lord, and sometimes to another; so that we cannot determine, except by the passage itself, whether it relate to his coming in the flesh, or his coming to destroy Jerusalem, or his coming to reign in the Millennium, or his coming to judge the world. The context however will generally enable us to fix the period intended, if it relate only to one; or to specify the different seasons, if its reference be more extensive. It is with these words that the prophecy before us is introduced: and in it the diversity of their meaning will appear.
Let us consider,
I. The import of the prophecy—
It evidently has different seasons of accomplishment. It speaks of,
1. The return of the Jews from Babylon—
[All the prophets who lived before that event spake of it; to some it afforded very ample scope for the minutest predictions. By their captivity in Babylon, the Jews were reduced to the lowest state of degradation: their polity, both civil and religious, was destroyed; and there were no remains of that grandeur to which they had been elevated in the days of David. But, on their return from Babylon, things were restored, in a measure, “as in the days of old;” and their inveterate enemies of Edom became subject to them [Note: Obad. ver. 18–21.]. This however is certainly only a subordinate sense of this prophecy; for it refers much more strongly to,]
2. The conversion of the Gentiles—
[When we speak of David’s kingdom as typical of the Messiah’s; and his enemies, of the Messiah’s enemies; we perhaps may be thought to lean rather to the side of fancy than of judgment. But fancy should find no scope for exercise in interpreting the word of God: truth, and truth alone, should be the object of our research. The propriety of such representations is strongly marked by an inspired writer; who, when determining a controversy of the utmost importance to the Jews, adduces this very passage against them, to shew, that God had, many ages before, decreed the reception of the Gentiles into his Church, without subjecting them to the rite of circumcision: and if that Apostle had imposed a sense upon the passage foreign to its real and received meaning, the Jews would doubtless have objected to his interpretation of it [Note: Act_15:13-17.]. Here then we have one sense at least, (and that the most doubtful one,) of this important passage, fixed by undisputed and infallible authority. That in this sense it was accomplished, is too plain to stand in need either of proof or illustration: we ourselves, as of Gentile extraction, are living monuments of its truth.]
3. The future restoration of the Jews, and their union with the Gentiles in one universal Church—
[Though myriads of Gentiles have been converted to Christianity, we are far enough from having seen “all the heathen” subjected to the yoke of Christ; yet it is of all the remnant of the unconverted heathen that the prophet speaks. Nor have the Jews been so brought back to their own land as to be driven from it no more: yet it is to such a restoration of them that the prophet refers [Note: ver. 14, 15.]. Both of these events will take place together, or in the nearest connexion with each other: “the fall of the Jews has been the riches of the Gentiles,” and the fulness of the Gentiles will be as renewed life to the Jews [Note: Rom_11:12; Rom_11:15; Rom_11:31.]: then will both be united under one Head, the Lord Jesus Christ; and he, as the true David, will reign over them for ever [Note: Jer_30:9. Zec_14:9.]. All his enemies then, whether Jewish or heathen, will he put under his feet; and all the kingdoms of the world become his undisputed possession.]
Nor is this a speculative subject merely, but one replete with comfort: this will appear by considering,
II. The encouragements to be derived from it—
Every prophecy admits of practical improvement; and this especially. It affords us rich encouragement,
1. In relation to individuals—
[The state of multitudes is altogether as desperate as was that of the Jews in Babylon. What hope is there of the proud infidel—the abandoned sensualist—the cruel persecutor—the hardened backslider [Note: Shew in each of these states how desperate their condition is.]?—We should be ready to say concerning them, “There is no hope:” but there is nothing impossible with God; and he who restored the Jews from Babylon, and converted so many Gentiles by the instrumentality of a few poor fishermen, can at any time reclaim the prodigal, convert a Saul, or restore a David — — — Let none then despair of themselves, as though they were beyond the reach of mercy; nor of others, as though God could not subdue them to the obedience of faith. Though they are “dry bones, very dry, the Spirit may yet enter into them, and they may live [Note: Eze_37:1-14.].”]
2. In relation to the world at large—
[Who that sees the state of the world at this moment, would conceive it possible that truth and righteousness should one day universally prevail? Yet God has ordained that the little grain of mustard seed which has sprung up, shall become a tree that shall extend its shadow over the whole earth — — — If we look at the work indeed, we shall sit down in despair: but if we recollect who it is that says, “I, I will do it,” we shall see not only the possibility, but the certainty, of that event. Many, from not adverting to this, laugh at the idea of missions: and many whom God has fitted for missionary labours, are afraid to engage in them. But “is there any thing too hard for the Lord?” and has he not “ordained strength in the mouths of babes and sucklings?” Has he not said too, “The zeal of the Lord of hosts will do this?” Let us then look with pity both on Jews and heathens; and, in humble hope that the time of God’s effectual interposition is fast approaching, let us labour, according to our ability, to extend the kingdom of our Lord, and to advance his glory.]